Siman 529

The Rambam wrote in the fourth chapter, law 16: Just as it is a mitzvah to honor the Shabbat and delight in it—so too all the Yamim Tovim, as it is said (Isaiah 58:13): "to the holy of Hashem, honored," and regarding all Yamim Tovim it is said "a holy convocation." We have already explained the honor and the delight in the laws of Shabbat. And so it is proper for a person not to dine on the eve of Yom Tov from the time of Mincha and onwards, just like the eve of Shabbat, for this is included in the honor. And anyone who treats the festivals with contempt is as if he attached himself to idol worship. Thus far his words. And in Pesachim (118a) they derived it from the verses: it is written "You shall not make for yourself molten gods," and adjacent to it "The festival of Matzot you shall keep," see there. And in Avot, the third chapter, we learned that one who treats the festivals with contempt—has no portion in the World to Come. And the Bartenura explained that even regarding Chol HaMoed it is so, see there. And the matter is because the foundation of the Torah stands upon the Exodus from Egypt, through which His power and His might, as it were, were revealed, and His blessed providence over us, and the miracles and the wonders that He performed for us. And all the festivals are a remembrance of the Exodus from Egypt.

Therefore, it was taught in Megillah (23a) that on Yom Tov they arrive late to the beit knesset in order to prepare the needs of Yom Tov, and they hurry to leave in order to delight in the joy of Yom Tov. For the essence of Yom Tov must be "half for Hashem and half for you," as the Rambam wrote there. This is his wording: Even though eating and drinking on Yom Tov is a positive commandment, one should not be eating and drinking the entire day. Rather, this is the law: In the morning, all the people rise early to the batei knesset and the batei midrashot, and they pray and read from the Torah regarding the matter of the day. And they return to their homes and eat. And they go to the batei midrashot, reading and studying until midday. And after midday they pray the Mincha prayer, and return to their homes to eat and drink until night. Thus far his words. And the chazzanim who lengthen with melodies—the minds of the great ones are not at ease with them, and this is neither from the "half for Hashem" nor from the "half for you" (Magen Avraham in the name of Yam Shel Shlomo). However, those who take delight in this—it is possible that for them this is the delight of Yom Tov. But one who does not take delight in this—it is not proper for him to waste time for nothing. And this is a matter that the great ones of Israel have already been pained by, but the hand of the masses is powerful over them in our many iniquities. And just as it is a mitzvah to say something that will be heard…

And that which has been explained, that one should not eat on the eve of a Yom Tov from the time of Mincha and onwards—so too on the first day of Yom Tov, so that he may eat with an appetite on the second night of Yom Tov. And if Shabbat falls on the eve of Yom Tov—he should eat the third meal before Mincha Ketana, which is until half of the fourth hour after midday, as I wrote in siman 233 that this is the time of Mincha Ketana according to the offering of the afternoon Tamid, see there. And if he forgot to perform it beforehand—he should perform it afterward, and eat a kezayit or a kebeitzah and a little more, according to what has been explained in siman 291 that the Shabbat meal requires a little more than a kebeitzah, see there, even though from the wording of the Shas in Shabbat (119b) it implies that a kezayit is sufficient. And on Yom Tov one does not require a third meal. And if there is an obligation to eat bread on Yom Tov, there is a dispute: the Tosafot in Sukkah (27a) and the Rosh there wrote that there is no obligation to eat bread specifically, and one fulfills the obligation with other things. And so it implies explicitly there in the Yerushalmi. But the Tosafot in Berakhot (49b) and the Ran in Sukkah there wrote that there is an obligation to eat bread on Yom Tov. However, from the words of the Ran there it appears that it is not specifically bread over which one recites "Hamotzi," but even with that which one recites "Mezonot" over—it is sufficient, see there. And seemingly it must be so, for regarding matzah we say the first night is an obligation—from here on it is optional. But is there not the first day during the daytime, and the seventh day of Pesach? Rather, certainly one fulfills the obligation with matzah ashirah, and on the first night one does not fulfill it with this. However, above in siman 188 the Tur and Shulchan Aruch ruled that one who forgot and did not mention "Ya'aleh V'Yavo" in Birkat HaMazon on Yom Tov, we return him just as on Shabbat, see there—implying that he is obligated to eat bread. And the Rosh, of blessed memory, even though in Sukkah he wrote that one does not need bread, nevertheless in Berakhot there he brought both opinions. However, this is certain, that even with mezonot it is sufficient, and the reason one must return to the beginning is because also in the blessing of "Me'ein Shalosh" one must mention the Yom Tov. (And so it implies in the Tarei there, who wrote that therefore one needs bread on Shabbat for the two meals because there is no Kiddush except in the place of a meal, see there. And regarding this, certainly mezonot is sufficient. And the Magen Avraham at the end of subsection 2 wrote simply that one is obligated to eat bread on Yom Tov. But what he wrote, that if he did not eat at night he should eat two times during the day—I do not know from where we have this. And what he wrote from siman 291—there it is regarding Shabbat where "today" is written three times, and one needs three meals by Torah law. However, in any case, it is certain that for one for whom it is difficult to eat bread of "Hamotzi" twice in a day—he can fulfill the obligation with cakes to recite "Mezonot." So it appears according to my humble opinion.)

It is a mitzvah to knead bread on the eve of Yom Tov in honor of Yom Tov, just as on the eve of Shabbat. And one is obligated to break bread over two loaves on Yom Tov just as on Shabbat, and to establish every meal with fish and meat, and wine in places where wine is common. And the garments of Yom Tov should be better than those of Shabbat, because on Yom Tov one is obligated in joy. And for this reason, they were accustomed to increase the foods more than on Shabbat (Magen Avraham, subsection 4). And it is found in the Gemara (Lifnei Adeihen 5a) that on the first day of Pesach, and Shavuot, and Rosh Hashanah, and Shemini Atzeret – one increases the meal greatly, see there. And there are those who wrote that in place of the third meal of Yom Tov, one eats fruits. And there are those who make an additional cooked dish for the meal of the day beyond the usual, for the sake of the third meal (ibid.). And one should distribute nuts to children on Yom Tov.

The Rambam wrote that on all the Yamim Tovim—it is forbidden to eulogize or fast. A person is obligated to be joyful and of good heart on them, he and his children, and his wife and his grandchildren, and all those joined to him, as it is said: "And you shall rejoice in your festival... and the Levite, and the stranger, and the orphan...". Even though the joy mentioned here refers to the peace-offerings...—included in that joy is to rejoice, he, and his children, and the members of his household, each one as is appropriate for them. How so? To the small children he gives toasted grains and nuts and delicacies, and for the women he buys fine clothes and jewelry according to his wealth. And the men eat meat and drink wine, for there is no joy except with meat, and there is no joy except with wine. And when he eats and drinks—he is obligated to feed the stranger, the orphan, and the widow, along with the rest of the unfortunate poor. But one who locks the gates of his courtyard, and eats and drinks, he and his children and his wife, and does not provide food and drink to the poor and the embittered of soul—this is not the joy of a mitzvah but the joy of his belly. And regarding these it is said, "Their sacrifices are like the bread of mourners...", "And I will scatter dung upon your faces, the dung of your festivals...". And in the Zohar there is a very great warning regarding this.

When a person eats and drinks and rejoices on the festival – he should not be drawn after wine, nor after levity and laughter, for drunkenness and laughter and levity are not joy, but rather revelry and folly. We were only commanded regarding service of joy, as it is said: "Because you did not serve Hashem your G-d with joy...". And it is impossible to serve the Name except from a state of composure of the soul, and not from laughter and levity and drunkenness.

The beit din is obligated during the time of the Temple to appoint officers who shall roam and search in gardens and orchards, and by the rivers and in all places of recreation, so that men and women do not gather there to eat and drink and come to commit a transgression. And likewise, they shall warn all the people regarding this matter, that men and women should not mingle in their homes during a celebration, and they should not be drawn after wine. And certainly, dances and circle-dances together—these are great iniquities and their punishment is very, very great. And they must be careful regarding such a thing, for this is an opening for transgressors. Our sages, of blessed memory, at the end of Kiddushin said: The stumbling block of the year is the festival. And we, the people of the children of Israel, must be separated from such things, as it is written: "You shall be holy." With the help of Heaven, the Laws of Yom Tov are concluded.